Discovery Box2 Chronicles 19:2
Context19:2 the prophet 1 Jehu son of Hanani confronted him; 2 he said to King Jehoshaphat, “Is it right to help the wicked and be an ally of those who oppose the Lord? 3 Because you have done this the Lord is angry with you! 4
2 Chronicles 28:13
Context28:13 They said to them, “Don’t bring those captives here! Are you planning on making us even more sinful and guilty before the Lord? 5 Our guilt is already great and the Lord is very angry at Israel.” 6
2 Chronicles 29:8
Context29:8 The Lord was angry at Judah and Jerusalem and made them an appalling object of horror at which people hiss out their scorn, 7 as you can see with your own eyes.
2 Chronicles 32:25
Context32:25 But Hezekiah was ungrateful; he had a proud attitude, provoking God to be angry at him, as well as Judah and Jerusalem. 8
2 Chronicles 36:14-16
Context36:14 All the leaders of the priests and people became more unfaithful and committed the same horrible sins practiced by the nations. 9 They defiled the Lord’s temple which he had consecrated in Jerusalem.
36:15 The Lord God of their ancestors 10 continually warned them through his messengers, 11 for he felt compassion for his people and his dwelling place. 36:16 But they mocked God’s messengers, despised his warnings, 12 and ridiculed his prophets. 13 Finally the Lord got very angry at his people and there was no one who could prevent his judgment. 14
Joshua 22:20
Context22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, 15 though only one man had sinned. He most certainly died for his sin!’” 16
Jude 1:8
Context1:8 Yet these men, 17 as a result of their dreams, 18 defile the flesh, reject authority, 19 and insult 20 the glorious ones. 21
Jude 1:2
Context1:2 May mercy, peace, and love be lavished on you! 22
Jude 1:1
Context1:1 From Jude, 23 a slave 24 of Jesus Christ and brother of James, 25 to those who are called, wrapped in the love of 26 God the Father and kept for 27 Jesus Christ.
Hosea 5:10-11
Context5:10 The princes of Judah are like those who move boundary markers.
I will pour out my rage on them like a torrential flood! 28
5:11 Ephraim will be oppressed, 29 crushed 30 under judgment, 31
because he was determined to pursue worthless idols. 32
Hosea 5:14
Context5:14 I will be like a lion to Ephraim,
like a young lion to the house of Judah.
I myself will tear them to pieces,
then I will carry them off, and no one will be able to rescue them!
Zephaniah 1:4-6
Contextand all who live in Jerusalem. 34
I will remove 35 from this place every trace of Baal worship, 36
as well as the very memory 37 of the pagan priests. 38
1:5 I will remove 39 those who worship the stars in the sky from their rooftops, 40
those who swear allegiance to the Lord 41 while taking oaths in the name of 42 their ‘king,’ 43
1:6 and those who turn their backs on 44 the Lord
and do not want the Lord’s help or guidance.” 45
Ephesians 5:6
Context5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 46
[19:2] 2 tn Heb “went out to his face.”
[19:2] 3 tn Heb “and love those who hate the
[19:2] 4 tn Heb “and because of this upon you is anger from before the
[28:13] 5 tn Heb “for to the guilt of the
[28:13] 6 tn Heb “for great is [the] guilt to us and rage of anger is upon Israel.”
[29:8] 7 tn Heb “and he made them [an object] of dread and devastation and hissing.”
[32:25] 8 tn Heb “but not according to the benefit [given] to him did Hezekiah repay, for his heart was high, and there was anger against him and against Judah and Jerusalem.”
[36:14] 9 tn Heb “like the abominable practices of the nations.”
[36:15] 11 tn Heb “and the
[36:16] 12 tn Heb “his words.”
[36:16] 13 tn All three verbal forms (“mocked,” “despised,” and “ridiculed”) are active participles in the Hebrew text, indicating continual or repeated action. They made a habit of rejecting God’s prophetic messengers.
[36:16] 14 tn Heb “until the anger of the
[22:20] 15 tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the
[22:20] 16 tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.
[1:8] 17 tn The reference is now to the false teachers.
[1:8] 18 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
[1:8] 19 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
[1:8] 20 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”
[1:8] 21 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
[1:2] 22 tn Grk “may mercy and peace and love be multiplied to you.”
[1:1] 23 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 24 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 25 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 26 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 27 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[5:10] 28 tn Heb “like water” (so KJV, NAB, NRSV); NLT “like a waterfall.” The term מַיִם (mayim, “water”) often refers to literal flood waters (Gen 7:7, 10; 8:3, 7-9; Isa 54:9) and figuratively describes the
[5:11] 29 tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.
[5:11] 30 sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the
[5:11] 31 tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).
[5:11] 32 tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”
[1:4] 33 tn Heb “I will stretch out my hand against,” is an idiom for hostile action.
[1:4] 34 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 36 tn Heb “the remnant of Baal.”
[1:4] 37 tn Heb “name.” Here the “name” is figurative for the memory of those who bear it.
[1:4] 38 tc Heb “of the pagan priests and priests.” The first word (כְּמָרִים, kÿmarim) refers to idolatrous priests in its two other appearances in the OT (2 Kgs 23:5, Hos 10:5), while the second word (כֹּהֲנִים, kohanim) is the normal term for “priest” and is used of both legitimate and illegitimate priests in the OT. It is likely that the second term, which is omitted in the LXX, is a later scribal addition to the Hebrew text, defining the extremely rare word that precedes (see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah [OTL], 167-68; cf. also NEB, NRSV). Some argue that both words are original; among the modern English versions that include both are NASB and NIV. Possibly the first word refers to outright pagan priests, while the second has in view once-legitimate priests of the Lord who had drifted into idolatrous practices. Another option is found in Adele Berlin, who translates, “the idolatrous priests among the priests,” understanding the second word as giving the general category of which the idolatrous priests are a part (Zephaniah [AB 25A], 75).
[1:5] 39 tn The words “I will remove” are repeated from v. 4b for stylistic reasons. In the Hebrew text vv. 4b-6 contain a long list of objects for the verb “I will remove” in v. 4b. In the present translation a new sentence was begun at the beginning of v. 5 in keeping with the tendency of contemporary English to use shorter sentences.
[1:5] 40 tn Heb “those who worship on their roofs the host of heaven.” The “host of heaven” included the sun, moon, planets, and stars, all of which were deified in the ancient Near East.
[1:5] 41 tc The MT reads, “those who worship, those who swear allegiance to the
[1:5] 42 tn Heb “those who swear by.”
[1:5] 43 tn The referent of “their king” is unclear. It may refer sarcastically to a pagan god (perhaps Baal) worshiped by the people. Some English versions (cf. NEB, NASB, NRSV) prefer to emend the text to “Milcom,” the name of an Ammonite god (following some LXX
[1:6] 44 tn Heb “turn back from [following] after.”
[1:6] 45 tn Heb “who do not seek the
[5:6] 46 sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.
